The History of Java, v. 1-2

CHAPTER X.

Amongst the various traditions regarding the manner in which Java and the Eastern Islands were originally peopled, and the source whence its population proceeded, it has been related, that the first inhabitants came in vessels from the Red Sea (Láut Míra), and that, in their passage, they coasted along the shores of Hindustan; that peninsula then forming an unbroken continent with the land in the Indian Archipelago, from which it is now so widely separated, and which, according to the tradition, has since been divided into so many distinct islands, by some convulsions of nature or revolution of the elements[237].

These people are supposed to have been banished from Egypt, and to have consisted of individuals professing different religious persuasions, who carried along with them to the land of their exile, their different modes of worship and articles of belief. Some are said to have adored the sun, others the moon; some the elements of fire or water, and others the trees of the forest. Like all other uncivilized men, they were addicted to the arts of divination, and particularly to the practice of astrology. In other respects, they are described as savages, living in hordes, without fixed habitations, without the protection of regular government, or the restraint of established law. Respect for age was the only substitute for civil obedience. The oldest man of the horde was considered its chief, and regulated its simple movements, or prescribed its political duties. When the crop was gathered and the accustomed devotions performed, it was he who appointed the mode and time of its departure from one place to another. On these occasions, the horde, after offering their sacrifices and feasting in an open plain, left the remains of their repast to attract the bird called úlunggága[238]; and the young men shook the ángklung[239], and set up a shout in imitation of its cry. If the bird did not eat of the meal offered to it, or if it afterwards remained hovering in the air, perched quietly on a tree, or in its flight took a course opposite to that which the horde wished to pursue, their departure was deferred, and their prayers and sacrifices renewed[240]. But when the bird, having eaten of its meal, flew in the direction of their intended journey, the ceremony was concluded by slaying and burning a lamb, a kid, or the young of some other animal, as an offering of gratitude to the deity; and for the favourable omen a second feast was enjoyed, which ended with the most violent demonstrations of joy, the whole party dancing and springing to the music of the ángklung. Every thing being arranged for the journey, the eldest of the horde, with his wife and children, were either placed upon an elephant, or carried in a litter shaded by mats; the rest moved on foot, preceded by young men and boys, shaking the ángklung and shouting aloud, for the double purpose of doing homage to the chief and of frightening away the wild beasts, which at that time abounded in the island[241].

But it is only from the supposed arrival of Adi or Aji Sáka, that the Javans, even in their traditions, enter with any confidence into details. This event is generally referred to the first year of the Javan era, which corresponds with the seventy-fifth of the Christian era, and in some accounts is thus related.

"Prábu Jáya Báya was a great and powerful prince of Astína, and the fifth in descent from Arjúna, the son of Pándu Déwa Náta; after whom had reigned successively, Bimányu, Parakísit, Udayána, and Gandra Yána. His Peng'gáwa, or chief minister, being a man of great enterprize and ability, was sent to visit and civilize foreign countries. In the course of his travels, he landed on Java, then the abode of a race of Rasáksa, and known by the name of Núsa Kéndang. This happened in the first year of the Javan era, and is distinguished in the Chándra Sangkála by the words, nir, ábu, tánpo, jálar, meaning literally, 'nothing dust, not any thing (but) man,' and metaphorically the figures 0001.

"He here discovered the grain called jáwa-wut, at that time the principal subsistence of the inhabitants; and, in consequence of this discovery, he changed the name of the country from Núsa Kéndang to Núsa Jáwa. In his progress through the island he met with the dead bodies of two Rasáksa, each holding a leaf with an inscription on it, one in púrwa, (ancient), the other in Siamese characters: these he united, and thus formed the Javan alphabet of twenty letters.

"He had several combats with the Rasáksa, particularly with one Dewáta Chéngkar; and after fixing the date of his different discoveries, and leaving mementos of his visit wherever he went, he finally returned to Astína, and delivered to his sovereign a written account of all he had seen and done."

The accounts of the real character of Aji Sáka are various. Some represent him as a great and powerful prince, who established an extensive colony on Java, which a pestilence afterwards obliged him to withdraw; whilst others consider him as a saint and deity, and believe that on his voyage to Java he sailed over mountains, islands, and continents. Most, however, agree in attributing to him the first introduction of letters, government, and religion; the only trace of anterior civilization being a tradition, that before his time there existed a judicial code, under the title of sun and moon, the punishments of which appear not to have been severe: a thief was bound to make restitution of the property stolen, and to pay in addition a fine in cattle or produce; and if the theft was considerable, he became the slave of the injured party or his relations, without, however, being transferable to another master: murder was not punished by death, but by a heavy fine, and perpetual servitude in the family of the deceased. This code Aji Sáka is represented to have reformed; and an abstract collection of ordinances, said to have been made from his instructions, is believed to have been in use as late as the time of Janggála (A.D. 900), and even of Majapáhit (A.D. 1300).

In the Sanscrit language Sáka means an era, and is applied to the founder of an era; and in the chronology of the Hindu princes of India, Sáka is a name or title, which has so often been assumed, that it is sufficient to say to whom it is most appropriately due. According to Sir William Jones, Sáka is a name of Budha. In the chronology of the kings of Magádha[242], by Major Wilford, the Hindus are stated to have divided the Kaliyúga into six unequal portions, or subordinate periods, called Sákas, because they derived their origin from six Sákas, or mighty and glorious monarchs, of whom three have already made their appearance and three are still expected. The third Sáka was Salavahana, who is believed to have lived at the same time with our Saviour, and is represented to have corresponded with him in some of the principal features of his life. The era which bears his name commenced from his death (namely, seventy-eight years after the Christian era), and is doubtless that adopted by the Javans, which corresponds with it within about three years: and the slight difference between them may be accounted for, by the introduction of the Mahomedan mode of reckoning during the last three centuries.

The same writer informs us, that the first Bála Rája, a title peculiarly given to the ancient sovereigns of Guj'rat, and who is supposed to have lived in the seventh century of the Christian era, was called Di Sáka, or Déva Sáka; which being also one of the titles of Salivahana, might induce an opinion that they were the same person, if, as Major Wilford acknowledges, the confusion and uncertainty of the Hindu records did not almost deter us from forming any fixed opinion whatever. According to the Japanese historians, Sáka lived a thousand years before our Saviour; and the worship of that country is still denominated by them the religion of Sáka or Siáka[243].

According, however, to a prophetic chronology of the Javans, which is now in the possession of the Susuhúnan, and is ascribed to the pen of the Aji Jáya Báya, but is doubtless of a more modern composition, the supposed arrival of Aji Sáka did not take place till after the year 1000. In this chronology, the author himself is described as sovereign of Kedíri in the year 800 of the Javan era.

"What was first known of Java," says this account, "was a range of hills, called Gúnung Kéndang, which extends along the north and south coasts; it was then that the island first came into notice, and at that period commenced the Javan era.

"After this the Prince of Rom sent twenty thousand families to people Java; but all of them perished, except twenty families, who returned to Rom.

"In this year, twenty thousand families were sent to Java by the Prince of Klíng (India). These people prospered and multiplied. They continued, however, in an uncivilized state till the year 289, when the Almighty blessed them with a prince, named Káno, who reigned for one hundred years, at the end of which period he was succeeded by Básu Kéti. The name of the sovereignty was called Wiráta. Básu Kéti dying, he was succeeded by his son, Mángsa Páti. The father and son together reigned three hundred years.

"Another principality, named Astína, sprung up at this time, and was ruled by a prince, called Púla Sára who was succeeded by his son Abiása, who was again succeeded by his son Pándu Déwa Náta; the reigns of the last three princes together amounting to one hundred years.

"Then succeeded Jáya Báya himself, who removed the seat of government from Astína to Kedíri.

"The kingdom of Kedíri being dismembered on the death of its sovereign, there arose out of its ruins two other kingdoms, the one called Brambánan, of which the prince was called Báka; the other Péng'ging, of which the prince's name was Angling Dría.

"These two princes having gone to war with each other, Báka was killed in battle by Dámar Máya, the son-in-law of Angling Dría. On the death of Báka, the kingdom of Brambánan was without a prince, and continued so, till Angling Dría dying a natural death, Dámar Máya succeeded him and ruled the country.

"Dámar Máya dying, and the sovereignty becoming extinct, there arrived from a foreign country a person named Aji Sáka, who established himself as Prince of Méndang Kamúlan, in the room of Dewáta Chéngkar, whom he conquered.

"In the year 1018 the Chándi Séwu (thousand temples) at Brambánan were completed.

"The empire of Méndang Kámulan and its race of princes becoming extinct, the kingdoms which rose up and succeeded to it were;

"These kingdoms were afterwards united under Pánji Súria Ami Sésa, the son of Ami Luhúr.

"Pánji Súria dying, he was succeeded by his son, Pánji Laléan, who removed the seat of government from Jang'gála to Pajajáran. This took place in 1200[244]."

In some accounts it is stated, that the religion and arts of India were first introduced into Java by a Bramin named Tritrésta, who with numerous followers landed on Java about this period, and established the era, in consequence of which he is considered the same with Aji Sáka. The descendants of Tritrésta are accordingly said to have succeeded to the government of the country; and a list of eighteen princes is adduced, to bring down the history to the ninth century, in which the empire of Jang'gála was established. From these accounts, with some minute details regarding the different adventurers, who are supposed to have arrived during the three first centuries, it has been inferred, that these were probably followers of the religion of Búdha, and that those who crowded to Java, about the close of the fifth century, are to be considered as the first settlers professing the Braminical faith; but whatever authority this inference may derive from the knowledge we possess of the religious revolutions which have taken place elsewhere, and however probable it may be, that the followers of Búdha were at an early period established on Java, we apprehend that the conclusion will derive but little support from a chronology which, on the slightest investigation, will be found borrowed from continental India. Even the names of the principal characters, who are thus represented as having ruled Java for a period of so many centuries, will be readily traced in the accredited lists of Indian sovereigns[245]; and when it is considered, that the princes of Java pretend to derive their descent from Parakísit, the descendant of Arjúna, that the scene of the celebrated war of the Pandáwa, which forms the subject of the most popular poem in the country, as well as that of the great Indian poem, called the Mahabárat, is believed to have been laid on Java, and that not only the countries mentioned in that war, but the dwelling places and temples of the different heroes who distinguished themselves in it, are at the present day pointed out on Java, it is easy to account for the indistinctness and inaccuracy of the line drawn between the princes of India and those who may have actually ruled on Java.

Without entering into the mythology of the ancient Javans, which has been more particularly treated of in another place, it may be sufficient to observe generally, that in some of the copies of the Níti Sástra Káwí, a work of the highest antiquity and celebrity, the following is the duration prescribed for the several ages of the world.

"The kérta yóga was of one hundred thousand years duration; the tréta yóga was of ten thousand years; the duapára was of one thousand years; the sandiníka (which began A.D. 78) is now in its course."

The kérta yóga is considered to have terminated with the expulsion of Víshnu from Suraláya. The tréta yóga commences with his becoming incarnate in the person of Arjúna Wijáya, sovereign of Mauspáti, and ends with the death of Ráma, an event supposed to have taken place about the time of Sákri, in the following line of princes.

• Mánu Manása,
• Tritrésta,
• Parikéna,
• Sutápa,
• Sapútram,
• Sákri,
• Pulasára,
• Abiása,
• Pándu Déwa Náta.

Many of these princes, with their descendants, are in the traditionary accounts of the country, believed to have established themselves on Java; and while we find Tritrésta founding a colony in the first year of the Javan era, or about seventeen hundred and forty years ago, it is the less surprising that the war of the Pándus should have been transferred from the duapára yóga to the present age, and believed to have taken place in Java about twelve hundred years ago.

In the Javan, or modern version of the Níti Sástra, the following periods are assigned to the principal events of fabulous history. "In the beginning every thing was at rest and quiet. During the first years, kings began to start up, and wars arose about a woman named Déwi Darúki; at this period writing was introduced. One thousand five hundred years after this, another war began, about a woman named Déwi Sínta. Two thousand years after this, a third war broke out about a woman named Déwi Drupádi; and two thousand five hundred years afterwards another war took place, about the daughter of a spiritual man, not named in history."

The following account of princes, commencing with Tritrésta, who is believed to have established his government at Gíling Wési, at the foot of the mountain Se Míru, with the dynasties which they severally established, and the dates at which they respectively succeeded to the government, while it shews the manner in which these islanders have interwoven their fabulous history with that of the continent, will prove how little credit is due to those accounts, which furnish local details during a period so remote and obscure.

This account is extracted from a collection of the legends of the country, compiled by Náta Kasúma, the present Panambáhan of Súmenap; a man who is not only distinguished among the Javans for his eminent erudition and information, but who, from the superior endowments of his mind, would command a high degree of respect among the more civilized people of Europe.

"Before there were any inhabitants on Java, Wísnu (Vishnu) presided therein; but having offended Sang yáng Gúru, Tritrésta, the son of Jála Prási, and grandson of Bráma, was sent to Java as sovereign of the country. This prince was married, at ten years of age, to Bramáni Káli, of Kámbója, and with eight hundred families from the country of Kling, established the seat of his government at the foot or Gúnung Semíru, the capital of which he called Gíling Wési. He had two sons, Mánu Manása, and Mánu Madéwa, and his people increased to 20,000.

"In the country of Kling there was a man named Watu Gúnung, son of Gána, of Désa Sangála, who heard of the fame of Sínta and Lándap, two beautiful women residing at Gíling Wési. Wátu Gúnung went in search of them, and finding them under the protection of Tritrésta, attacked and defeated him. Tritrésta was slain, and Wátu Gúnung reigned as sovereign of Gíling Wési for one hundred and forty years. Under his government the country became very flourishing. He adopted forty sons and as many daughters of the princes of the country, and gave them the names of the deities of Súrga (Swerga), for which, and for other acts, he was in the end punished with death by Wísnu, in the year 240[246].

"After this Batára Gúru sent Gutáka from the mountain Sawéla Chála in Kling, to be sovereign of Gíling Wési, where, after a reign of fifty years, he died, and was succeeded by his son, Ráden Sawéla, in the year 290. This last prince reigned twenty years, and was succeeded by Gutáma, who removed from Gíling Wési while yet unmarried, and went to a country (Astína), which was possessed by an elephant that desired the princess Endrádi in marriage. He fought and killed the elephant, and married the princess, and afterwards proceeded to Lagrestína.

"There was a Pandíta of Gúnung Jáli, in the country of Kling, who had a son called Ráden Dása Wirià, who, when twelve years of age, having obtained leave of his father to go to Java, took up his abode at the foot of the mountain Láwu. His son, Dása Báhu, when ten years of age, determined to make himself independent, and travelled with one hundred followers, until they smelt the dead elephant which had been killed by Gutáma. There he established himself, calling his capital Gája-huia, or Astíná Púra. This was in the year 310.

"Dása Báhu was succeeded by his son Suantána, who had wars with the giant Púru Sáda. This prince had a son, named Déwa Bráta, whose mother died immediately after the birth of the child; and the prince finding no one from whom the child would take milk, was obliged to carry it about in search of some one to whom it might take a liking.

"Of the descendants of Tritrésta were first, Mánu Manása; second, Sutápa; third, Sapútram; fourth, Sákri. The last begot Púla Sara, who had a son named Abiása. It happened that Abiása, when an infant, was borne in the arms of his mother Ambu Sári, at the time when Suantána was in search of a wet nurse for his son. Upon seeing her the infant Déwa immediately cried out and wanted milk from her, which, however, she would not consent to give, until after much altercation Suantána agreed to give his country in exchange; so that Ambu Sári received the country of Astína for her son Abiása, who, when arrived at a proper age, succeeded as sovereign in the year 415. Déwa Bráta was made Prince of Kumbína.

"Abiása was married to a woman advanced in years, by whom he had three sons: Drésta Ráta, who was blind; Pándu Déwa Náta, who was very handsome; and Ráma Widára, who was lame. After twelve years he retired, and transferred the government to his second son.

"Pándu Déwa Náta, at the age of fourteen, then succeeded as sovereign of Astína, and married Déwi Kúnti, daughter of Básu Keti, Prince of Madúra, by whom he had three sons, Kúnta Déwa, Séna, and Jináka. Déwa Náta also married Madrín, daughter of the Prince of Mandarága, and died, leaving her pregnant. She was delivered of two sons, and died also; but Déwi Kúnti gave the children milk, and called the one Sadéwa and the other Nakúla. At that time the children of Pándu Déwa Náta were very young; Drésta Ráta was therefore nominated protector during their minority; but instead of resigning the kingdom to them, he gave it to his own son, Suyudána; who, becoming sovereign of Astína, the five children were sent by Abiása, with a thousand families, to establish a new country, to which they gave the name of Amérta.

"Suyudána married the daughter of the Prince of Mandarága, by whom he had a son, and the country became great, flourishing, and happy. There was none more powerful; and the dependant chiefs were the Princes Kérna of Awáng'ga, Bísma or Déwa Kráta, of Kúmbina, Jáya Páta of Dála Sejána, Jákar Sána of Madúra, and Sália, of Mandarága. But Púnta Déwa and his brothers in the country of Amerta were not satisfied: they wished for their father's inheritance, and sent their cousin, Krésna of Diarawáti, to confer with Suyudána, and to demand their rightful possessions. For the sake of peace with their cousin, they offered to accept of half: but Suyudána rejected their demand and replied, 'that without the decision of the sword they should have none.' Then began the war called Bráta Yúdha, because it was a contest for their just rights. The war lasted long, and during its continuance the sons and followers of both parties were nearly all killed: at last Suyudána himself fell, after a reign of fifty years[247].

"Púnta Déwa then became sovereign of Astína in the year 491; but after two years he transferred the government to Parikísit, son of Abimányu, and grandson of his brother Jenáka. After defending the country successfully against the giant Usi Aji, of Surabáya, whom he slew, he was succeeded by his son Udayána, who died after a reign of twenty-three years. His son Jáya Dérma succeeded. This prince had two sons, named Jáya Misána and Ang'ling Dérma. The former succeeded his father after a reign of twenty-seven years, and died at the expiration of five years. During the reign of Jáya Misána there was a dreadful pestilence and a violent earthquake, which destroyed the country, and his son removed to Miláwa, where he became a tápa.

"To this country Ang'ling Dérmá had already removed with three thousand families, during the lifetime of his brother, and was acknowledged as sovereign of Miláwa Páti, where he reigned in prosperity for ten years. At the expiration of this period, it is related that his princess burnt herself, in consequence of being refused the knowledge of a certain prayer, by which she might understand the language of all animals. The prince afterwards became insane, wandered about, and was transformed into a white bird.

"The son of Jáya Misána, Jáya Purúsa, begat Púspa Jáya, who begat Púspa Wijáya, who begat Kasúma Wíchítra, who again begat Ráden Aji Nirmála, who reigned for twenty years at Miláwa Pati, but in whose days the country was greatly afflicted with pestilence. In consequence of this, his son, Bisúra Champáka, departed with his followers, and proceeded to Méndang Kamúlan, where he abode as a Pandíta. He had, however, a son, named Ang'ling Dérma, from whom descended Aji Jáya Báya, who became sovereign of the country, and gave it the name of Púrwa Chiríta; under his government the country greatly increased, he acquired large possessions, and all under his administration was flourishing and happy. It is related of him, that he dictated the poem of the Bráta Yúdha, by order of Déwa Batára Gúru, in the year 701. He was succeeded by his son, Salápar Wáta, in 756, whose son, named Kandiáwan, afterwards came to the government, under the title of Jáyu Langkára. This last named prince had a sister, called Chándra Suára, four sons, Subráta, Pára Yáta, Játa Wída, and Su Wída, and a daughter, named Pambáyun. His Páteh was named Jáya Singára, and among his dependents were Gaja Iráwan of Ludáya, Lémbu Súren Gúna of Jang'gála, Wíra Tíkta of Kedíri, and the Arias of Síng'a Sári and Ng'ráwan.

"In course of time this prince became very wicked, and married his sister, Chándra Suára. When his Páteh, chiefs, and followers, heard of it, they rose in arms, but feared to attack the prince, as it had been predicted that he could only be killed at the full of the moon. The prince, in the mean time, being informed of the conspiracy, immediately attacked the party, and killing the Páteh, committed great slaughter among his followers.

"When the battle was over, he assembled his sons, and after telling them they were not ignorant of his deeds, and that it was his intention to burn himself at the full of the moon, he desired that they would thereupon remove from the place, and leave the country of Méndang Kamúlan to become a wilderness. He then divided his possessions into four parts: to the eldest son, Subráta, he gave the country of Jang'gála; to his second son, Pára Yára, he gave Kedíri; to his third, Játa Wída he gave Síng'a Sári; and to his fourth son, Su Wída, he gave Ng'aráwan: and these princes severally became independent chiefs of those kingdoms.

"When the full of the moon arrived, Sri Jáya Langkára, with his wife and sister, Chándra Suára, went to the Sáng'gar of Déwa Pabayústan, where they burnt themselves. The families of the Páteh and the chiefs slain in the late battle also accompanied him, and committed themselves to the flames. Pembáyun, his daughter, was not however permitted to sacrifice herself, in consequence of which she bore great ill will to her father; and it is related that she is the same person who afterwards went to Jáng'gála, and abode at Wána Kapucháng'an, where she assumed the name of Kíli Súchi, and went about from place to place, being much beloved; for she was very learned, and made inscriptions upon stones, one of which is called Kála Kérma[248]."

But other accounts, which attempt to draw a line between the Indian and Javan princes, date the commencement of the latter, five centuries subsequently to the first landing of the Aji Sáka, and consider the kingdom of Méndang Kamúlan as the first regular establishment on Java. As these, if not the most consistent with the historical data which have been admitted on continental India, have the advantage of being the least confused, a more particular account of the first establishments may be interesting. With regard to the statements that commence with a more remote antiquity, it may be sufficient to shew, at one view, the line of princes who are represented to have ruled on Java, according to the two different authorities which have been referred to.

The following is the chronology of the Javan princes, according to the legends abstracted by Kiai Adipáti Adi Mang'gála, formerly Regent of Demák, and in which the Javan princes commence in the sixth century.

"When Prábu Jáya Báya of Astína died, he was succeeded by his son and descendants, named Ami Jáya, Jaya Ami Sána, Páncha Dría, and Kasúma Chitra. During the reign of the last of these princes, either the seat of government had been removed, or the country had changed its name, for it was then called Kúj'rat or Gúj'rat; and it having been foretold that it would decay and go to ruin altogether, the prince resolved to send his son[252] to Jáwa, and possessing the written account of Aji Sáka, which had been preserved in his family, he gave it to his son, and embarked him with about five thousand followers for that island. Among these followers were Jálma-táni, Jálma-undági, Jálma-újam-dudúkan, Jálma-pangniárik, Jálma-prajúrit; that is to say, people skilled in agriculture, artificers, men learned in medicine, able writers, and military men.

"They sailed in six large ships and upwards of a hundred small vessels, and after a voyage of four months reached what they conceived to be the island of Jáwa, and many landed; but as it did not accord with the account given by Aji Sáka, they re-embarked. In a few months, however, they came in sight of an island with a long range of mountains, and some of them, with the prince at their head, effected a landing at the western extremity, while a part were driven to the southward. They soon met with the grain jáwa-wut, as described by Aji Sáka, and ascertained that they had at last reached their destination: then opening the book of Aji Sáka, the days of the week and the panchawára[253] were named. The prince, however, did not long remain in this part of the island; for on clearing the forest, a lingering sickness appeared among his followers, and many died from drinking the water: so he moved to the south and east, in quest of a more salubrious position, and with the hope of falling in with their companions. These they found at that part of the island now known by the name of Matárem, when the high priest opening the book of Aji Sáka, and referring to the prophecy, that Jáwa should become an inheritance to the descendants of Prábu Jáya Báya, he summoned the whole party together, and formally proclaimed the prince sovereign of the country, under the title of Browijáya Sawéla Chála. The name of Méndang Kamúlan was then given to the seat of government.

"The prince now found that men alone were wanting to render it a great and flourishing state, and he accordingly applied to Gúj'-rat for assistance. The ambassadors whom he sent proceeded down the river and embarked at Grésik, so called from Gíri-sik, in consequence of the hills (Gíri) running in this part of the island close to the sea shore (sik); and when they reached Gúj-rat, the father of Sawéla Chala, delighted to hear of his success, immediately sent him a reinforcement of two thousand people. The kindred and friends of the new colonists were permitted to proceed in great numbers to Jáwa, where they established themselves principally in the southern and eastern provinces. The prince lost no time in improving his capital, which became an extensive city in the year 525. From this period Jáwa was known and celebrated as a kingdom: an extensive commerce was carried on with Gúj'rat and other countries, and the bay of Matárem, then a safe place for shipping, was filled with adventurers from all parts."

In some of the accounts, the father of Sawéla Chála is named Bália Achar; and previously to the establishment of Méndang Kamúlan, Sawela Chéla himself is usually known by the name of Awap.

"Nothing, however, is represented to have tended more to the prosperity of this establishment, than a supposed union which is said to have taken place between the family of Sawéla Chála and that of Aru Bándan, a prince who had recently arrived from the Moluccas, and established himself on Balambángan. Hearing of the arrival of Sawéla Chála, this prince, with his followers, proceeded to Méndang Kamúlan and submitted to his authority, on condition that the eastern provinces, including Balambángan, should be confirmed to him and his descendants. According to the tradition of the country, this prince was principally induced to submit, in consequence of the other party being able to explain the inscription and signs of Aji Sáka, which he himself could not, and in consequence of the production of the writings, in which it was prophesied that the country should become the inheritance of the family of this prince.

"Sawéla Chála, after a long and prosperous reign, was succeeded by his son, Ardi Kasúma; and he again, on his death, by his son, named Ardi Wijáya.

"During the sovereignty of these princes, the country advanced in fame and prosperity, and the city of Méndang Kamúlan, since called Brambánan or Prambánan, increased in size and splendour. Artists, particularly in stone and metals, arrived from distant countries; the temples, of which the ruins are still extant, both at this place and at Bóro Bódo in Kédu, are stated to have been constructed during this period, by artists invited from India; and the remains of the palace, situated on a range of low hills near the site of the thousand temples, still attest the existence of this first capital of Java.

"Ardi Wijáya had five sons, besides a numerous illegitimate offspring. The eldest was appointed chief of the class of cultivators, the second of the traders, the third to the charge of the woods and forests, the fourth chief of the manufacturers of oil, sugar, and spirits, and the fifth, named Rési Déndang Géndis, remained as assistant to his father.

"When this prince died, his youngest son, Rési Déndang Géndis, found himself in charge of the capital, and invested with the general administration of the country; but his brothers having formed independent governments in other parts of the island, refused to acknowledge his supremacy. One of them was established at Bágalen, another at Japára, and a third at Kóripan. He is said to have died of a broken heart, in consequence of these secessions, leaving a numerous progeny, who established themselves in different parts of the country.

"The next prince who," according to these accounts, "appears to have succeeded to the government of Méndang Kamúlan, was Déwa Kasúma, who being of an ambitious character, is said to have proceeded eastward, and established the kingdom of Jang'gála, the capital of which, so called from his attachment to the chace (jang'gála signifying "a dog" in the Javan language) was built in the forest of Jeng'áwan, a few miles to the eastward of the modern Surabáya, where its site, with many interesting remains of antiquity, is still pointed out. This event is supposed to have taken place about the year 846."

Of the earlier history of Java it is probable, that each of these three accounts contains some true particulars; but without unnecessarily discrediting the claims which that country asserts to a higher antiquity, we must confess ourselves unable, in the present state of our information, to separate truth from fable, till we arrive at a period when its records are more consistent. Unconnected with the line of princes whose names have been brought forward, many small states, petty dynasties, and separate interests, no doubt existed on Java in earlier times: of which little mention is made by tradition, which seldom busies itself, except with extensive and sanguinary wars, or great political changes. Among these may have flourished the celebrated Jáya Báya, in whose reign the Bráta Yúdha is said to have been composed by the Pandíta Puséda. In the account obtained from Súra-kérta, this prince, as we have seen, is related to have reigned in the eighth century in the country of Kedíri.

The temples at Brambánan (the extensive remains of which, with the numerous casts in metal found in their vicinity, prove the high state which the arts had attained in a remote age, and afford incontestible evidence of the establishment of the Hindu worship in the earliest periods of Javan history), are stated in some accounts to have been constructed in the year 525, and in others in the year 1018; but as far as the general tradition may be relied on, it seems most probable that they were the work of the sixth or seventh centuries. This opinion derives confirmation from the fact, that during this period idol worship increased in Japan. Abundance of idols and idol carvers, and priests, arrived in that quarter from several countries beyond sea; and local traditions assert, that at that time similar emigrations first took place to Java and the eastern islands[254].

Déwa Kasúma is represented by the Javan writers to have been a prince of great talent and enlarged views, and by his mild and beneficent government to have induced many of his relations to submit to his authority, which in a short time extended over all the provinces eastward of Jawána. But the most interesting fact related of him is, that he sent his children, consisting of four sons and a daughter, to India (Kling), in order that they might there be educated and instructed in the religion of Bráma; from whence the eldest son having married the daughter of one of the greatest princes of the country, returned to Java with three large ships, laden with long cloth and other valuable manufactures, and bringing with him able artists of different professions, and a thousand chosen troops presented to him by his father-in-law as a body guard. How far this relation is correct it may be difficult to determine; and a suspicion may even be entertained, that it was a fiction invented by national vanity, for the purpose of concealing from posterity the successful invasion of foreign adventurers. What we know for certain is, that during the reign of the reputed sons of this prince, the Hindu religion, institutions, and literature, with the ornaments of continental India, were very generally introduced and diffused; and it is from this date that we may speak with some degree of confidence as to history.

Déwa Kasúma, on the return of his children from India, divided his kingdom among them. To the eldest, Ami Luhúr, he gave the succession to Jang'gála, with a jurisdiction of limited extent; to Ami Jáya he gave the country of Gegélang or Sínga Sari; to Lémbu Meng'árang he gave the country N'garáwan or Browérno, and to Lémbu Ami Luhúr he gave the country of Dahá or Kedíri; so that, when he died, the island of Java became divided into four kingdoms. His daughter, who was the eldest of his children, and named Déwi Kilí Súchi, remained unmarried, and performed a conspicuous part in the transactions of those days. The temples at Síng'a Sari, the ruins of which still remain, are stated to have been constructed by that princess.

The reign of Ami Luhúr is celebrated for the extensive intercourse which at this period took place with foreign nations, and still more on account of the exploits and adventures of his son, Pánji Ino Kérta Páti, the issue of his marriage with the Indian princess, and who, under the name of Pánji, became the most renowned hero of Javan story. The adventures of Pánji are described in numerous romances, which form the subject of still more numerous dramatic exhibitions, and constitute a principal portion of the polite literature, as well as of the popular amusement of Java. In these romances the hero is represented as devoted to love and war. At an early age he marries Angréné or Sékar'táji, the daughter of his father's Pepati, to whom he is passionately attached. His father, desirous of uniting him with his cousin, the daughter of the chief of Kedíri, causes the first object of his affections to be put to death. Pánji on this embarks with the dead body, and a storm arising, most of the vessels which accompanied him being lost, he is supposed to have perished. He, however, reaches the island Tanábang in safety, and after burning the body of his lamented Angréne, proceeds with all the followers he can muster to Báli, where he assumes the name of Klána Jáyang Sári. Having obtained assistance from the prince of the island, Andáya Prána, and received in marriage the princess his daughter, usually known under the name of the Pútri or princess of Báli, he crosses to Balambángan, the most eastern province of Java, and also uniting in marriage with the princess of that country, he obtains numerous auxiliaries, and moves westward to Kedíri, in quest of the princess Chándra Kirána, the fame of whose beauty and accomplishments had been widely celebrated. Here, in consequence of his change of name, and the general belief that he had perished in the storm, he is considered as a powerful Raja from Sábrang, or the opposite shore, and joining the chief of Kedíri, he secretly makes himself known to his daughter, and marries her.

According to some of the romances, a prince from Núsa Kanchána, or the Golden Isle, with numerous followers, and accompanied by two princesses from Núsa Rétna arrives at Jang'gála about this period, and giving himself out for the long-lost Pánji, imposes on the credulity of the father, who receives him as his son. This prince is represented as the son of a Bramána possessing supernatural gifts, which enable him to succeed in the deception, and is said to have been lord of many rajas, among whom were Báka, Mordáda, and many others who are named. He is reported to have had a sister, named Angréna Suára, excelling in beauty, and in every respect resembling the princess Angréné, who with her nurse accompanied his four wives and numerous concubines to Java.

Klána Jáyang Sári now resuming his name as the real Pánji, his father, the prince of Jang'gála, proceeded to Kedíri with the auxiliaries brought over by the impostor, when a combat takes place between the two princes, and the true Pánji becomes manifest.

According to other accounts, the storm in which Pánji was supposed to have perished, occurred when the princess Angréné was living. She is cast on the Báli shore, where assuming a male habit, and becoming a favourite of the prince, she in time obtained the sovereignty of that island under the title of Jáya Ang'ling Dára. Pánji is thrown on the south shore of Java, and afterwards sent by his father to reduce the refractory chief of Báli, in whom he recognizes Angréné. In another romance his second wife, Chándra Kirána, is represented as becoming chief of Báli, under the title of Kuda Narawáng'a.

It is also related, that, about this period the Prince of Sínga-sári being attacked by the Bálians under Klána Ráng'ga Páspíta, and defeated in an engagement near Arára Bidáli, applied for assistance to Jang'gála and Browérno. The forces sent as auxiliaries from Jang'gála, were defeated, and it was not until the arrival of a celebrated warrior from Browérno, that the Bálians were obliged to retreat. The river which flowed by the scene of action still bears the name Káli Géti, from its stream having been converted into blood on this occasion.

With regard to the Raja of Núsa Kanchána, it is related that he possessed very extensive influence over all the islands of Sábrang. He is sometimes called Klána Tánjung Púra, and said to have obtained his authority by means of a Bramána, named Kánda or Sakéndo, and sometimes Satírti, who performed a severe penance on the island Tambína. His first establishment was at Goa on Celebes; afterwards he attained supreme power: every island which he visited submitted to his sway. He established himself on Sumatra, in the country which has since been called Palémbang, whence he waged war against Java, in order to obtain the celebrated princess of Dáha in marriage. In other accounts, again, this prince is supposed to have been the son of the chief of Browérno on Java, carried off when an infant by a Bramána, who left his own son in his place.

In the dramatic performances of the Bálians, Klána Tánjung Púra is the same with Si Maláyu, which means a wanderer, and from which it has been supposed probable that the Maláyus have derived their name.

The poetical latitude given to the compositions which describe the life and adventures of Panji, leaves it doubtful whether he was in fact the real son of a Javan prince, or some aspiring adventurer from India, whose attachment the chief of Jang'gála might have found it his interest to secure. In the dramatic exhibitions of the same subject, it is difficult to decide whether the heroes of the piece are intended to represent the real personages whose names appear in history, or whether they are merely invested with historical titles, for the purpose of giving dignity to fictitious characters.

Some idea may be formed of the reverence in which Pánji is held by the Javans, from their representing him as an incarnation of Vishnu, and his second wife, Chándra Kirana, under the name of Déwi Gélu, as an incarnation of Sri.

This belief, together with the miraculous transformations and supernatural events attributed to the interference of the Hindu deities, while heightening the colours of these compositions may have rendered them more popular subjects for dramatic exhibition, but it has deprived them of nearly all authenticity and value as historical records. Perhaps the only inferences, with respect to the hero of them, which we can be justified in drawing, is that the prowess, enterprises, and accomplishments of this chieftain, who has been termed the Charlemagne of the East, far excelled those of his cotemporaries, and that he visited Báli. It appears also, that during this period some government was established in the other islands of the Archipelago, in which a similarity of religion, character, and usages prevailed. As descriptive of the manners and customs of the country, and as affording incontestible evidence, not only of the existence of the Hindu religion on Java, but of its universal diffusion as the prevailing worship of these islands at this period of their history, these traditionary remains possess a high value; and with the traces of foreign influence still to be found in their languages, and in the numerous monuments of the arts, will materially contribute to the developement of their earlier history, while they throw light on the character of the people, and the progress that had been made in civilization.

The kris is believed to have been first introduced into the Eastern Islands by Pánji; and some go so far as to assert, that all the countries in which it is now worn acknowledged his supremacy. The gámelan, or musical instruments of the Javans, together with the various dramatic exhibitions which still form so essential a part of the popular amusement, and compose so distinguishing a characteristic of national literature, are all supposed to have been introduced by him.

The adventures of Pánji are related in the Malayan romances, where that hero is represented under the appellation of Chékel Wáning Páti (literally, "when young brave to death"), and in the Malayan annals a particular account is given of a chief of Sábrang, who, according to their story, obtained the princess Chándra Kirána in marriage[255].

About this period the first intercourse with China is believed to have taken place: a large Chinese wángkang was wrecked on the north coast of Java, and the crew landed, some near Japára, others at Semárang and Tégal. The rider of the vessel is represented as bringing with him a magical stone, by which he performed many wonderful effects, and by means of which he ingratiated himself with the chief of Tégal, who allowed him to collect the remainder of his crew into a regular establishment, and conferred upon them many privileges.

The accounts regarding the succession of Pánji to the throne of his father are very discordant. In some he is represented as having succeeded on his death, and having continued to administer the government for several years; in others, he is represented as dying prematurely, during the lifetime of his father: Prába Jáya Sangára, chief of Madúra (then called Núsa Antára, or the island lying between), jealous of the power of Jang'gála, is said to have landed, and in a desperate action killed Pánji with an arrow from his own bow, in fulfilment of a prophecy which foretold that he would be invulnerable, except to the iron staff of Jáya Langkára, of which, it is added, this prince had manufactured his arrow. The account of this affair, as related in the Madúra traditions, is as follows:

"Then the prince of Núsa Antára, called Klána Prábu Jaya, consulted with Gúra Bramána Kánda, and others of his council, on the probability of his being acknowledged as chief prince over the adjacent countries. Gúru observed, that while Déwa Kasúma lived he could not permit the attempt; but the prince informing him that intelligence had been received of the death of that prince, then said, 'Gúru, it is well; you are permitted to effect your object by force, if necessary, but in the first instance try negotiation.' A letter written on the leaf of a tree was then dispatched, and when the messenger arrived at Jang'gála, he found the prince Angráma Wijáya seated on his setingel, attended by his patéhs, Kúda Nawársa and Brája Náta. At that time they were discussing the prince's intention of transferring his title to his son, Ino Kérta Pati[256]. The question was not decided when the messenger appeared. The prince declined reading the letter himself, but desired his minister to do so. As soon as Brája Náta read the demand of the prince of Núsa Antára to be acknowledged the superior, and the threat that he would lay waste the lands of Java in case of refusal, he became enraged to the highest degree, and without communicating the contents tore the letter, and seizing the messenger by the neck, threw the pieces in his face, and desired him to return to his master. After his departure Ino Kérta Páti arrived, and being apprized of the circumstances, entreated his father to permit him to go over in disguise to Núsa Antára.

"On the return of the messenger to Núsa Antára, he reported the result of his mission, when preparations were immediately made for the attack upon Jang'gála, and the chief, on this occasion, received the title of Jáya Sankára. But before the troops had departed, Ino Kérta Páti contrived to carry off from the palace the wife of the prince, named Dewi Sinawáti, which raised the enmity of the parties to the highest pitch.

"The prince of Jang'gála, when he was informed of these preparations, summoned his brothers from Ng'aráwan and Sínga Sári, who resolved to unite with him against the expected attack. The three princes were in conversation, when information was brought them that the hostile troops had landed in great numbers. Then they drew out their people, and a battle ensued with the prince of Núsa Antára, who lost many chiefs and followers. This prince finding the battle going against him, recollected the advice of Gúru Bramána Kánda, the loss of his wife, and the many insults he had received from Ino Kérta Páti: then throwing off his princely attire, he disguised himself as a common man, and arming himself with an arrow mixed with the people of Jang'gála, and went in search of Ino Kérta Páti. He had no sooner found him, than he discharged his arrow, and Ino Kérta Páti fell dead, it having been foretold that this chief could not be killed except by the iron staff of Jáya Langkára, of which the prince of Núsa Antára had made his arrow, kris, and knife.

"Brája Náta immediately acquainted his prince with the fall of Ino Kérta Páti, who thereupon rose and rushed into the thickest of the fight. The prince of Jang'gála attacked the prince of Núsa Antára with his kris, and slew him. Gúru Bramána Kánda seeing his prince slain, wished to escape, but his supernatural power was no more; and being seized by the prince of Jang'gála, he was put to death, with all the people of Núsa Antára, who did not save themselves by flight. Thereupon Agráma Wijáya assembled his council as before the war, and seated upon his setingel declared, that as Ino Kérta Pati was no more, it was his intention to nominate his grandson, Máisa Laléan, to succeed him. Máisa Laléan accordingly became chief of Jang'gála in the year 927, and after a time made his uncle, Brája Náta, Tumúnggung of Jang'gála, and retired himself to the district of Kédu. He had a son, named Banjáran Sari, who succeeded him, after whom were Múdaníngkung, and Múda Sári, who had a son called Ráden Pánkas, who succeeded to the government of Java in the year 1084. This prince established his capital at Pajajáran."

The fame of Pánji naturally throws the other events of the day into the back-ground, and whatever credit may be due to the earlier administration of his successor, it is eclipsed by the brilliancy of his exploits. But it seems agreed that Kúda, or Máisa Laléan, who is the next prince in the line of succession of whom tradition makes mention, at an early period of his reign induced the separate authorities which had been established at Browérno, Sínga Sári, and Kedíri, to acknowledge the supremacy of Jang'gála. Having, however, come to the throne at a tender age, and being under the influence of a crafty and designing minister, named Báka, who, with one of the brothers of the prince, entered into a league to deprive him of his inheritance, he quitted his capital, and on the dismemberment of his eastern kingdom, became the founder of a new one in the west. The causes which induced him to leave his capital are related to have been a dreadful sickness, which at that period prevailed in the eastern districts of Java, and the designs of his minister, who hoped to possess the means of aggrandizing himself in the attempt to form a new establishment. The first eruption of the mountain Klut, of which tradition makes mention, is recorded to have taken place at this time, when the discharges from it are represented "to have been like thunder, and the ashes to have involved the country in impenetrable darkness." The sickness having continued to prevail after the departure of the prince, the inhabitants who had remained at an early period, are said to have embarked in vessels and proceeded to sea, no one knowing whither they went or hearing more of them.

Kúda Laléan, accompanied by his mother Chándra Kirána, proceeded west as far as Blóra, where he laid the foundation of a new capital, under the designation of Méndang Kamúlan, the name of the ancient capital of the island. From thence, however, owing to the treachery of his minister Báka, who aspired to the sovereignty, he was soon obliged to fly, and to take refuge with a devotee, until the chief of Gíling Wési, named Prau Chátor, going to war with Báka, an opportunity was afforded him of regaining his authority. Uniting with the forces of that chief, he succeeded in overpowering Báka, and laying waste his capital, which he afterwards burnt.

This Báka is said to have had a criminal passion for his own daughter, and in consequence of her refusing to gratify his desires, to have secreted her in an adjoining forest. In his service was a man named Bándung Prakúsa, descended from Aru Bándung, of Balambángan, and also from Káran Kálang, the last chief of Brambánan. This man aspired to obtain the daughter in marriage. The father consented to the match, on condition that he would remove the temples from the old site to the new Méndang Kamúlan. Having made the usual offerings at the Sáng'gar, and done penance for forty days without sleeping, in the middle of the last night, when his tápa was all but accomplished, it happened that a maiden rose in her sleep, and without awaking, began to beat the rice block. On this, considering it daylight, he quitted his penance, and finding the stars still bright, he called down a curse on the women of Brambánan, that they should never be married till their hair was grey. This man is then said to have been transformed into a dog, or in other words, to have become a wanderer as a dog in the forests, where he met with the daughter of Báka. From their intercourse is born a son, who in time destroys his father and marries his mother. From this union the people known at this day by the term Kálang, trace their descent, although it is more generally believed that they are the real descendants of the first inhabitants of the island.